than this hadith of Anas; Allah knows best.
He prayed on his mount, and also on a donkey, if this is authentically reported from him. Muslim narrated this in his Sahīh (1) from Ibn ‘Umar.
He also led them in the obligatory prayer while they were on their mounts because of rain and mud, if the report of this is authentic. Ahmad and al-Tirmidhī (2) narrated that he, peace and blessings be upon him, and his Companions reached a narrow passage while he was on his mount, with rain above them and wet ground beneath them. When the time for prayer came, he instructed the caller to prayer, who gave the call to prayer and the call announcing its commencement. Then the Messenger of Allah, peace and blessings be upon him, moved forward on his mount and led them in prayer, gesturing with his head and making (3) his gesture for prostration lower than that for bowing. Al-Tirmidhī said (4): “This is a singular hadith, narrated solely by ‘Umar ibn al-Rammāh.” It is authentically established that Anas himself did this (5).
(1) No. (700/35), through Mālik (412), with the wording: “I saw the Messenger of Allah, peace and blessings be upon him, praying on a donkey while heading towards Khaybar.” In al-Bukhārī (1100), Muslim (700/36–39), and Mālik (321), the wording is “on a camel” or “on his mount.”
(2) The printed editions add “and al-Nasā’ī” here, contrary to the manuscripts. I did not find this hadith in al-Nasā’ī. It was recorded by Ahmad (17573), al-Tirmidhī (411), Ibn Abī ‘Āsim in al-Āhād wa-l-Mathānī (2749), al-Tabarānī (22:256), al-Dāraqutnī (1429), and al-Bayhaqī (2:7), through ‘Umar ibn al-Rammāh, from Kathīr ibn Ziyād, from ‘Amr ibn ‘Uthmān ibn Ya‘lā ibn Murrah, from his father and grandfather. Both ‘Amr and his father are unknown narrators, as is ‘Umar ibn al-Rammāh al-Balkhī. Al-Tirmidhī graded the hadith weak. See al-Da‘īfah (6434).
(3) Qāf and Mīm-Bā’ read: “fa-ja‘ala (so he made).” The reading adopted from the other manuscripts agrees with that found in the hadith sources.
(4) Immediately after no. (411).
(5) Al-Sunan wa-l-Ahkām (1143), where it is attributed to Sa‘īd ibn Mansūr. It was also recorded by ‘Abd al-Razzāq (4511, 4512), Ibn Abī Shaybah (5002), and al-Tabarānī (1:243), through several routes from Anas, as reports of his own practice (mawqūf). Al-Dāraqutnī stated in al-‘Ilal (2339) that the mawqūf version is the reliably preserved one.